dīdan-e-kHvāja-e-tūtiyān-e-hindustāñ rā dar dasht-o-paiġhām rasānīdan az aañ tuutī
How the merchant saw the parrots of India in the plain and delivered the parrot's message.
chūñki tā aqsā-e-hindustā. rasīd
dar bayābāñ tūtī-e-chande ba-dīd
When he reached the farthest bounds of India,
he saw a number of parrots in the plain.
markab astānīd pas āvāz daad
aañ salām-o-āñ amānat baaz daad
He halted his beast; then he gave voice,
delivered the greeting and (discharged) the trust.
tūtī-e-zāñ tūtiyāñ larzīd bas
ūftād-o-murd-o-ba-gusistash nafas
One of those parrots trembled exceedingly,
fell, and died, and its breath stopped.
shud pashemāñ ḳhvāja az guft-e-ḳhabar
guft raftam dar halāk-e-jānvar
The merchant repented of having told the news,
and said, “I have gone about to destroy the creature.
iiñ magar kHveshast ba-āñ tūtiyak
iiñ magar do jism būd-o-rūh yak
This one, surely, is kin to that little parrot (of mine):
they must have been two bodies and one spirit.
iiñ charā kardam charā dādam payām
soḳhtam be-chāra rā ziiñ guft-e-ḳhām
Why did I do this? Why did I give the message? I have consumed the poor creature by this raw (foolish) speech.”
iiñ zabāñ chuuñ sañg-o-ham ātish-o-shast
o aañ che ba-jihad az zabāñ chuuñ ātishast
This tongue is like stone and is also like iron,
and that which springs from the tongue is like fire.
sañg-o-āhan rā ma-zan bar ham gazāf
gah za rū-e-naql-o-gāh az rū-e-lāf
Do not vainly strike stone and iron against each other,
now for the sake of relating (a story), now for the sake of boasting,
zāñ-ki tārīkast-o-har sū pamba-zār
dar mayān-e-pamba chuuñ bāshad sharār
Because it is dark, and on every side are fields of cotton:
how should sparks be amongst cotton?
zālim aañ qaumī ki chashmāñ dokHtand
zaañ sukHan-hā 'ālame rā sokHtand
Iniquitous are those persons who shut their eyes
and by such (vain) words set a whole world ablaze.
'ālame rā yak suḳhan vīrāñ kunad
rūbhān-e-murda rā sherāñ kunad
A single word lays waste a (whole) world,
turns dead foxes into lions.
jān-hā dar asl-e-ḳhud 'iisā damast
yak damash zakHmast-o-dīgar marhamast
Spirits in their original nature have the (life-giving) breath of Jesus,
(but while they remain embodied) at one time they are (like) the wound, and another time (like) the plaster.
gar hijāb az jān-hā barkHāste
guft har jaane masīh āsāste
If the (bodily) screen were removed from the spirits,
the speech of every spirit would be like (the breath of) the Messiah.
gar suḳhan ḳhvāhī ki goī chuuñ shakar
sabr kun az hirs-o-īñ halvā ma-ḳhur
If you wish to utter words like sugar,
refrain from concupiscence and do not eat this sweetmeat (the desires of the flesh).
sabr bāshad mushtahā-e-zer kaañ
hast halvā ārzū-e-kūdkāñ
Self-control is the thing desired by the intelligent;
sweetmeat is what children long for.
har ki sabr āvard gardūñ bar ravad
har ki halvā ḳhurd vāpas tar shavad
Whoever practises self-control ascends to Heaven,
whoever eats sweetmeat falls farther behind.
didan-e-kHwaja-e-tutiyan-e-hindustan ra dar dasht-o-paigham rasanidan az aan tuti
How the merchant saw the parrots of India in the plain and delivered the parrot's message.
chunki ta aqsa-e-hindusta rasid
dar bayaban tuti-e-chande ba-did
When he reached the farthest bounds of India,
he saw a number of parrots in the plain.
markab astanid pas aawaz dad
aan salam-o-an amanat baz dad
He halted his beast; then he gave voice,
delivered the greeting and (discharged) the trust.
tuti-e-zan tutiyan larzid bas
uftad-o-murd-o-ba-gusistash nafas
One of those parrots trembled exceedingly,
fell, and died, and its breath stopped.
shud pasheman KHwaja az guft-e-KHabar
guft raftam dar halak-e-jaanwar
The merchant repented of having told the news,
and said, “I have gone about to destroy the creature.
in magar kHweshast ba-an tutiyak
in magar do jism bud-o-ruh yak
This one, surely, is kin to that little parrot (of mine):
they must have been two bodies and one spirit.
in chara kardam chara dadam payam
soKHtam be-chaara ra zin guft-e-KHam
Why did I do this? Why did I give the message? I have consumed the poor creature by this raw (foolish) speech.”
in zaban chun sang-o-ham aatish-o-shast
o aan che ba-jihad az zaban chun aatishast
This tongue is like stone and is also like iron,
and that which springs from the tongue is like fire.
sang-o-ahan ra ma-zan bar hum gazaf
gah za ru-e-naql-o-gah az ru-e-laf
Do not vainly strike stone and iron against each other,
now for the sake of relating (a story), now for the sake of boasting,
zan-ki tarikast-o-har su pamba-zar
dar mayan-e-pamba chun bashad sharar
Because it is dark, and on every side are fields of cotton:
how should sparks be amongst cotton?
zalim aan qaumi ki chashman dokHtand
zan sukHan-ha 'alame ra sokHtand
Iniquitous are those persons who shut their eyes
and by such (vain) words set a whole world ablaze.
'alame ra yak suKHan viran kunad
rubhan-e-murda ra sheran kunad
A single word lays waste a (whole) world,
turns dead foxes into lions.
jaan-ha dar asl-e-KHud 'isa damast
yak damash zakHmast-o-digar marhamast
Spirits in their original nature have the (life-giving) breath of Jesus,
(but while they remain embodied) at one time they are (like) the wound, and another time (like) the plaster.
gar hijab az jaan-ha barkHaste
guft har jaane masih aasaste
If the (bodily) screen were removed from the spirits,
the speech of every spirit would be like (the breath of) the Messiah.
gar suKHan KHwahi ki goi chun shakar
sabr kun az hirs-o-in halwa ma-KHur
If you wish to utter words like sugar,
refrain from concupiscence and do not eat this sweetmeat (the desires of the flesh).
sabr bashad mushtaha-e-zer kan
hast halwa aarzu-e-kudkan
Self-control is the thing desired by the intelligent;
sweetmeat is what children long for.
har ki sabr aaward gardun bar rawad
har ki halwa KHurd wapas tar shawad
Whoever practises self-control ascends to Heaven,
whoever eats sweetmeat falls farther behind.
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